北傳:增壹阿含50品6經 南傳:中部12經 關涉主題:(略) (更新)
增壹阿含50品6經[佛光本449經/11法](禮三寶品)(莊春江標點)
  聞如是
  一時在舍衛國祇樹給孤獨園。
  爾時,世尊告諸比丘
  「我今明曉地獄,亦知趣地獄之徑,亦復知彼地獄眾生之本。設復眾生造諸惡不善之行,身壞命終入地獄中,我亦知之。
  又復,比丘!我亦知明曉畜生,亦知趣畜生之道,亦復知畜生之本,作諸惡元生彼者亦悉曉了。
  我今亦知餓鬼之道,其有作惡根元者,生餓鬼中,我亦知之。
  我今亦知人道向人之趣,其有眾生得人身者,我亦知之。
  我亦知趣天之道,其有眾生作諸德本,生彼天上,我亦知之。
  我亦知涅槃之趣,其有眾生有漏盡,成無心解脫智慧解脫,於現法中而取證果,我亦知之。
  比丘!當知:我知地獄之趣,以何因緣而說斯言乎?」
  佛告諸比丘:
  「我今觀察眾生心意,所謂:此人身壞命終應入地獄中,然,後時觀此人以入地獄中,受苦酸酷{考}[拷]掠無數,愁憂苦惱不可稱{記}[計],猶如一大火坑無有塵烟,設有人來逕趣斯處,又且有目之士觀此人所趣,必當墜火終不虛也,然復,後時觀此人以墮火坑,吾所謂人者以墮火坑,今觀察眾生心意所念必入地獄不疑,如我後時觀察此人,以定入地獄,受苦酸酷不可稱記。云何斯人以入地獄?是謂:我觀趣地獄眾生作諸惡行不善之業,身壞命終入地獄中,我悉知之,吾所說者,正謂此耳。
  我知畜生之道,亦知趣畜生者,以何緣本而說此乎?於是,比丘!我觀察眾生心中所念,此人身壞命終生畜生中,{有}[又],我後時觀察此人,以生畜生中,愁憂苦惱不可稱計。云何斯人以墮畜生中乎?猶如村落有大圊廁,屎滿其中,設有斯人徑趣斯處,有目之士見斯人來徑趣斯處,此人不久徑墮于廁,然,後時觀此人已墮于廁,受厄窮困不可稱記。云何斯人已墮于廁?我今觀眾生類亦復如是,斯人命終應生畜生中,又復[後]時觀已生畜生中,受苦無量,我今觀畜生眾生皆悉明了,我所說者,正謂此耳。
  我亦知餓鬼眾生,餓鬼之道,其身壞命終生餓鬼者,我亦知之。其有眾生身壞命終趣餓鬼之道,我悉知之,我復於後時觀見此眾生,以入餓鬼受苦、樂痛。云何斯人以入餓鬼中乎?猶如大村落側有一大樹,生危嶮之處,枝葉凋落,設有人來,往趣斯處,有目之士遙觀此人,必趣樹[下]不疑,復[於]後時觀此人,或坐、或臥,受其苦樂之報。云何斯人以至樹下坐臥乎?今我觀眾生之類亦復如是,身壞命終必趣餓鬼不疑,受其苦樂之報不可稱記,我知餓鬼趣,餓鬼之道,皆悉分明,我所說者,正謂此耳。
  我知人道,亦知趣人道,{亦}其有造行,身壞命終生人中者,我亦知之。於是,比丘!我觀眾生類心中所念,此人必當身壞命終應生人中,我復於後時觀此人已生人中。云何斯人已生人中?猶如村落側有一大樹,在平正處,多諸陰涼,若有人直從一道來,有目之士見已便知之,斯人所趣向,定至此樹不疑,我復於後時觀此人,已至此樹,受樂無量。云何斯人得至斯處?此亦如是,我觀眾生心意所念亦如是,身壞命終必生人中不疑,我復於後時觀此人已生人中受樂無量,我知人趣,亦知趣人之道,今生人中者,我亦知之,我所說者,正謂此耳。
  我亦知天,亦知趣天之道,其有眾生作諸功業生天者,我亦知之。以何因緣而說此乎?我今觀眾生之類心中所念,此人必當身壞命終生善處天上,然[於]後時觀此人身壞命終生善處天上,於彼受自然之福,快樂無比,是謂斯人已生天上,於彼受自然之福,快樂無比,猶如村落側有好高廣講堂,彫文刻鏤,懸繒幡蓋,香汁灑地,敷好坐具,氍毹毾㲪,文繡綩綖,若有人直從一道來,有目之士直從一道來,此人所趣向,定至高廣講堂必不疑,復於後時觀見此人,已到講堂上,或坐、或臥,於中受福快樂無比,此亦如是,吾今觀眾生類身壞命終應生善處天上,於彼受樂快不可計。云何斯人以生善處天上乎?我知天道,趣天之路乎?我所說者,正謂此耳。
  我今知涅槃,亦知涅槃之道,亦知眾生應般涅槃者。或有眾生盡有漏成無漏,心解脫、智慧解脫,現身取證而自遊化,我悉知之。由何因緣而說此乎?於是,比丘!我觀眾生類心中所念,此人盡有漏成無漏,心解脫、智慧解脫,是謂:斯人以盡有漏成無漏,猶如去村落不遠有大池,水極清徹,若有人直從一道來,有目之士遙見斯人來,知此人必至池水不疑,又後時觀此人已至池水,沐浴澡洗,除諸穢污,去諸垢坋,在側而坐,亦不與人共相諍競,我今觀眾生類亦復如是,盡有漏成無漏,心解脫、智慧解脫,生死已盡梵行已立所作已辦,名色知如真,是謂斯人已至此處,我知涅槃之道,亦知眾生般涅槃者,皆悉知之,如來至真等正覺有此之智、無畏、力具皆悉成就。如來智無有量,如來能觀過去無限無量不可計事,皆悉知之,將來現在無限無量皆悉分別。
  是故,比丘!當求方便,具足十力、無畏。如是,比丘!當作是學。」
  爾時,諸比丘聞佛所說,歡喜奉行。

中部12經/獅子吼大經(獅子吼品)(莊春江譯)
  我聽到這樣
  有一次世尊住在毘舍離城外西方叢林中。
  當時,離車人的兒子善星離開此法、律不久,他在毘舍離人集會處說這樣的話:
  「沙門喬達摩沒有足以為聖者智見特質過人法,沙門喬達摩教導以理論敲定、以自己辯才思察隨行的法,但當法被他教導時,它也會帶領那樣的行為者到苦的完全滅盡的目標。」
  ……(編譯者刪略)
  舍利弗!有這五趣,哪五個呢?地獄、畜牲界、餓鬼界、人、天。舍利弗!我了知地獄、導向地獄之道、導向地獄之道跡,以及像那樣的行者我了知他以身體的崩解,死後往生到苦界惡趣下界、地獄。舍利弗!我了知畜牲界、導向畜牲界之道、導向畜牲界之道跡,以及像那樣的行者我了知他以身體的崩解,死後往生到畜牲界。舍利弗!我了知餓鬼界、導向餓鬼界之道、導向餓鬼界之道跡,以及像那樣的行者我了知他以身體的崩解,死後往生到餓鬼界。舍利弗!我了知人間、導向人界之道、導向人界之道跡,以及像那樣的行者我了知他以身體的崩解,死後往生到人中。舍利弗!我了知天界、導向天界之道、導向天界之道跡,以及像那樣的行者我了知他以身體的崩解,死後往生到善趣、天界。舍利弗!我了知涅槃、導向涅槃之道、導向涅槃之道跡,以及像那樣的行者我了知他以諸煩惱的滅盡,以證智自作證後,在當生中進入後住於無煩惱的心解脫慧解脫
  又,舍利弗!這裡,這麼以心熟知心後,我了知某個人:『像那樣行道、像那樣行為的這位個人已入那個以身體的崩解,死後將往生到苦界、惡趣、下界、地獄之道。』過些時候,我以清淨、超越人的天眼看見他以身體的崩解,死後往生到苦界、惡趣、下界、地獄,感受著一向苦的、激烈的、辛辣的感受。舍利弗!猶如有深過人的炭火坑,佈滿無焰、無煙的炭火,那時,如果被熱壓迫、被熱折磨、疲累、乾透了、口渴的男子取必到炭火坑的無岔路之道走去,有眼的男子看見他後會這麼說:『像那樣行道、像那樣行為的這位尊師男子已入這個將去炭火坑之道。』過些時候,他會看見他掉落那個炭火坑中,感受著一向苦的、激烈的、辛辣的感受。同樣的,舍利弗!這裡,這麼以心熟知心後,我了知某個人:『像那樣行道、像那樣行為的這位個人已入那個以身體的崩解,死後將往生到苦界、惡趣、下界、地獄之道。』過些時候,我以清淨、超越人的天眼看見他以身體的崩解,死後往生到苦界、惡趣、下界、地獄,感受著一向苦的、激烈的、辛辣的感受。
  又,舍利弗!這裡,這麼以心熟知心後,我了知某個人:『像那樣行道、像那樣行為的這位個人已入那個以身體的崩解,死後將往生到畜生界之道。』過些時候,我以清淨、超越人的天眼看見他以身體的崩解,死後往生到畜生界,感受著苦的、激烈的、辛辣的感受。舍利弗!猶如有超過一人高的糞坑充滿糞,那時,如果被熱壓迫、被熱折磨、疲累、乾透了、口渴的男子取必到糞坑的無岔路之道走去,有眼的男子看見他後會這麼說:『像那樣行道、像那樣行為的這位尊師男子已入這個將去糞坑之道。』過些時候,他會看見他掉落那個糞坑中,感受著苦的、激烈的、辛辣的感受。同樣的,舍利弗!這裡,這麼以心熟知心後,我了知某個人:『像那樣行道、像那樣行為的這位個人已入那個以身體的崩解,死後將往生到畜生界之道。』過些時候,我以清淨、超越人的天眼看見他以身體的崩解,死後往生到畜生界,感受著苦的、激烈的、辛辣的感受。
  又,舍利弗!這裡,這麼以心熟知心後,我了知某個人:『像那樣行道、像那樣行為的這位個人已入那個以身體的崩解,死後將往生到餓鬼界之道。』過些時候,我以清淨、超越人的天眼看見他以身體的崩解,死後往生到餓鬼界,感受著許多苦的感受。舍利弗!猶如生在不平土地上的樹木有疏薄的樹葉、斑駁的影子,那時,如果被熱壓迫、被熱折磨、疲累、乾透了、口渴的男子取必到那棵樹的無岔路之道走去,有眼的男子看見他後會這麼說:『像那樣行道、像那樣行為的這位尊師男子已入這個將去那棵樹之道。』過些時候,他會看見他已坐或臥在那棵樹蔭下,感受著許多苦的感受。同樣的,舍利弗!這裡,這麼以心熟知心後,我了知某個人:『像那樣行道、像那樣行為的這位個人已入那個以身體的崩解,死後將往生到餓鬼界之道。』過些時候,我以清淨、超越人的天眼看見他以身體的崩解,死後往生到餓鬼界,感受著許多苦的感受。
  又,舍利弗!這裡,這麼以心熟知心後,我了知某個人:『像那樣行道、像那樣行為的這位個人已入那個以身體的崩解,死後將往生到人中之道。』過些時候,我以清淨、超越人的天眼看見他以身體的崩解,死後往生到人中,感受著許多樂的感受。舍利弗!猶如生在平整土地上的樹木有密厚的樹葉、茂密的影子,那時,如果被熱壓迫、被熱折磨、疲累、乾透了、口渴的男子取必到那棵樹的無岔路之道走去,有眼的男子看見他後會這麼說:『像那樣行道、像那樣行為的這位尊師男子已入這個將去那棵樹之道。』過些時候,他會看見他已坐或已臥在那棵樹蔭下,感受著許多樂的感受。同樣的,舍利弗!這裡,這麼以心熟知心後,我了知某個人:『像那樣行道、像那樣行為的這位個人已入那個以身體的崩解,死後將往生到人中之道。』過些時候,我以清淨、超越人的天眼看見他以身體的崩解,死後往生到人中,感受著許多樂的感受。
  又,舍利弗!這裡,這麼以心熟知心後,我了知某個人:『像那樣行道、像那樣行為的這位個人已入那個以身體的崩解,死後將往生到善趣、天界之道。』過些時候,我以清淨、超越人的天眼看見他以身體的崩解,死後往生到善趣、天界,感受著一向樂的感受。舍利弗!猶如宮殿,在那裡有塗以灰泥、安全的、已關閉門閂、已關閉窗戶之重閣;在那裡有長羊毛覆蓋的、白羊毛布覆蓋的、繡花毛織布覆蓋的、頂級羚鹿皮覆蓋的,有頂篷,兩端有紅色枕墊的床座,那時,如果被熱壓迫、被熱折磨、疲累、乾透了、口渴的男子取必到那個宮殿的無岔路之道走去,有眼的男子看見他後會這麼說:『像那樣行道、像那樣行為的這位尊師男子已入這個將去那個宮殿之道。』過些時候,他會看見他已坐或已臥在那個宮殿、那個重閣、那個床座中,感受著一向樂的感受。同樣的,舍利弗!這裡,這麼以心熟知心後,我了知某個人:『像那樣行道、像那樣行為的這位個人已入那個以身體的崩解,死後將往生到善趣、天界之道。』過些時候,我以清淨、超越人的天眼看見他以身體的崩解,死後往生到善趣、天界,感受著一向樂的感受。
  又,舍利弗!這裡,這麼以心熟知心後,我了知某個人:『像那樣行道、像那樣行為的這位個人已入那個以諸煩惱的滅盡,以證智自作證後,將在當生中進入後住於無煩惱的心解脫、慧解脫。』過些時候,我以清淨、超越人的天眼看見他以諸煩惱的滅盡,以證智自作證後,在當生中進入後住於無煩惱的心解脫、慧解脫,感受著一向樂的感受。舍利弗!猶如在茂密叢林不遠處有清澈水的、冷水的、悅意水的、透明水的、美麗河岸的、令人愉快的蓮花池,那時,如果被熱壓迫、被熱折磨、疲累、乾透了、口渴的男子取必到那個蓮花池的無岔路之道走去,有眼的男子看見他後會這麼說:『像那樣行道、像那樣行為的這位尊師男子已入這個將去那個蓮花池之道。』過些時候,他會看見他跳入那個蓮花池後,沐浴、喝飲,使一切苦惱、疲勞、焦熱止息後再出來,在那個叢林中或坐或臥,感受著一向樂的感受。同樣的,舍利弗!這裡,這麼以心熟知心後,我了知某個人:『像那樣行道、像那樣行為的這位個人已入那個以諸煩惱的滅盡,以證智自作證後,將在當生中進入後住於無煩惱的心解脫、慧解脫。』過些時候,我以清淨、超越人的天眼看見他以諸煩惱的滅盡,以證智自作證後,在當生中進入後住於無煩惱的心解脫、慧解脫,感受著一向樂的感受。舍利弗!這是五趣。
  舍利弗!凡當這麼知、這麼見時,如果這麼說我:『沙門喬達摩沒有足以為聖者智見特質之過人法,沙門喬達摩教導以理論敲定、以自己辯才思察隨行的法。』者,舍利弗!他不捨斷那種言論,不捨斷那種心,不放棄那種見,之後他將像這樣這麼被帶往置於地獄中。舍利弗!猶如戒具足、定具足、慧具足的比丘在當生中會到達完全智,舍利弗!我說,這樣,這是結果:他不捨斷那種言論,不捨斷那種心,不放棄那種見,之後他將像這樣這麼被帶往置於地獄中。
  ……(編譯者刪略)

巴利語經文(台灣嘉義法雨道場流通的word版本)
MN.12/(2) Mahāsīhanādasuttaṃ
   146. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā vesāliyaṃ viharati bahinagare aparapure vanasaṇḍe. Tena kho pana samayena sunakkhatto licchaviputto acirapakkanto hoti imasmā dhammavinayā. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati– “natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā”ti.
  ……(編譯者刪略)
   153. “Pañca kho imā, sāriputta, gatiyo. Katamā pañca? Nirayo, tiracchānayoni, pettivisayo, manussā, devā. Nirayañcāhaṃ, sāriputta, pajānāmi, nirayagāmiñca maggaṃ, nirayagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Tiracchānayoniñcāhaṃ, sāriputta, pajānāmi, tiracchānayonigāmiñca maggaṃ, tiracchānayonigāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjati tañca pajānāmi. Pettivisayaṃ cāhaṃ, sāriputta, pajānāmi, pettivisayagāmiñca maggaṃ, pettivisayagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjati tañca pajānāmi. Manusse cāhaṃ, sāriputta, pajānāmi, manussalokagāmiñca maggaṃ manussalokagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā manussesu upapajjati tañca pajānāmi. Deve cāhaṃ, sāriputta, pajānāmi, devalokagāmiñca maggaṃ, devalokagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati tañca pajānāmi. Nibbānañcāhaṃ, sāriputta, pajānāmi, nibbānagāmiñca maggaṃ, nibbānagāminiñc paṭipadaṃ; yathā paṭipanno ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati tañca pajānāmi.
   154. “Idhāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, aṅgārakāsu sādhikaporisā pūrā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva aṅgārakāsuṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva aṅgārakāsuṃ āgamissatī’ti Tamenaṃ passeyya aparena samayena tassā aṅgārakāsuyā patitaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ.
   “Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapannaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, gūthakūpo sādhikaporiso, pūro gūthassa. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva gūthakūpaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā imaṃyeva gūthakūpaṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena tasmiṃ gūthakūpe patitaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapannaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ.
   “Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapannaṃ, dukkhabahulā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, rukkho visame bhūmibhāge jāto tanupattapalāso kabaracchāyo Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva rukkhaṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena tassa rukkhassa chāyāya nisinnaṃ vā nipannaṃ vā dukkhabahulā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapannaṃ, dukkhabahulā vedanā vedayamānaṃ.
   “Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā manussesu upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā manussesu upapannaṃ, sukhabahulā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, rukkho same bhūmibhāge jāto bahalapattapalāso sandacchāyo. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imameva rukkhaṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena tassa rukkhassa chāyāya nisinnaṃ vā nipannaṃ vā sukhabahulā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā manussesu upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā manussesu upapannaṃ, sukhabahulā vedanā vedayamānaṃ.
   “Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissatī’ti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ, ekantasukhā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, pāsādo, tatrāssa kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ. Tatrāssa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sa-uttaracchado ubhatolohitakūpadhāno. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pāsādaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva pāsādaṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena tasmiṃ pāsāde tasmiṃ kūṭāgāre tasmiṃ pallaṅke nisinnaṃ vā nipannaṃ vā ekantasukhā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ, ekantasukhā vedanā vedayamānaṃ.
   “Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā āsavānaṃ khayā anāsaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatīti. Tamenaṃ passāmi aparena samayena āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantaṃ, ekantasukhā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Avidūre cassā tibbo vanasaṇḍo. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pokkharaṇiṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘tathā bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva pokkharaṇiṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena taṃ pokkharaṇiṃ ogāhetvā nhāyitvā ca pivitvā ca sabbadarathakilamathapariḷāhaṃ paṭippassambhetvā paccuttaritvā tasmiṃ vanasaṇḍe nisinnaṃ vā nipannaṃ vā, ekantasukhā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatī’ti. Tamenaṃ passāmi aparena samayena āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantaṃ, ekantasukhā vedanā vedayamānaṃ. Imā kho, sāriputta, pañca gatiyo.
   “Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya– ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso; takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānan’ti taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi ‘taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye’.
  ……(編譯者刪略)
南北傳經文比對(莊春江作):